INTRODUCTION

Our state of Hawai`i, its citizens and religious communities are in
the throes of public debate about whether persons of the same gender who
wish to enter into covenantal relationships should be granted the same legal
rights and privileges as heterosexual married couples. This debate has
embroiled many in the religious sector, foremost those in the Christian
community, in divisive debate on the sanctity of marriage the morality of
homosexuality, and the civil rights of persons with same gender orientation.

Flaming the debate is the equating of civil recognition of marriage
or domestic partnership with the spiritual significance of covenantal
relationships. The one is a civil rights issue, the latter is a religious
issue While people of faith may begin to approach common ground on the
civil rights issue, there is no consensus on the sanctity and meaning of
marriage, it definition, or whether it should be open to gay and lesbian
persons.

At the same time, committed covenantal relationships take many forms
and are deeply value in faith communities and are not confined solely to
marriage vows, but include many interpersonal and community
relationships--including friendship, family ties, religious vows, as well as
the vows taken at initiation into membership in a faith community. These
covenantal relationships are a stabilizing influence on community life.

While the public debate has focused largely around Christian
interpretation of its scriptures, we live in a community of diverse
religious beliefs, where the Christian community represents approximately a
third of the population. In our religiously diverse society, no single
religious tradition or group of traditions should attempt to use legal
structures to impose particular moral traditions upon the wider society in
any way that compromises the freedoms guaranteed by the Constitution and
Bill of Rights.

That which nearly every faith affirms is the value of human beings.
Before God the inequalities of value which any society recognizes are
erased; before God all are of equal value. It is this inherent spiritual
value of persons which underlies the legal expression of human and civil rights.

The scriptures and writings of different faiths describe and endorse
a wide variety of family forms including polygyny, levirite, trial marriages
and celibate singles (of which some are no longer legal). As persons of
faith we affirm the dignity of the individual and adhere to the standard of
love and justice in covenantal relationships and support models of marriage
that affirm each person's worth as a whole human being who enters into a
relationship with mutual love and respect.

THE DIVERSITY OF OUR FAITH COMMUNITIES

While our religious communities are wrestling with the issue of
whether same-gender marriages shall be sanctioned within our various
traditions, we, the undersigned, believe that an essential distinction must
be made between this religious debate and the question of whether couples of
the same gender should have access to the legal privileges of marriage as a
matter of civil rights.

In the Hawaiian tradition, no clear pattern emerges. Traditional
Hawai`ian society is open and accepting of relationship diversity, including
same-gender relationships. Prior to the introduction of western culture,
the word "marry" was not in the language and the concept of marriage itself
was foreign. Different kinds of relationships were accepted and open.
Procreation was valued and children were protected and valued. The
acceptance of people who are gay, lesbian and bisexual as part of the family
varies by region, family lines, and by individual openness and reticence.

In the Jewish tradition, the Reform Movement is committed "to the
fundamental principle that we are all created in the divine image" and has
"been in the vanguard of the support for the full recognition of equality
for lesbians and gays in society." In 1977, the Central Conference of
American Rabbis adopted a resolution encouraging
legislation which decriminalizes homosexual acts between consenting adults, and
prohibits discrimination against them as persons. Then, in 1993, the Union
of American Hebrew Congregations observed that "committed lesbian and gay
couples are denied the benefits routinely accorded to married heterosexual
couples" and resolved that full equality under the law for lesbian and gay
people requires legal recognition of lesbian and gay relationships. In
March, 1996, the Annual Convention of the Central Conference of American
Rabbis resolved to the support the right of gay and lesbian couples to share
fully and equally in the rights of civil marriage, "oppose governmental
efforts to ban gay and lesbian marriage," and further that "this is a matter
of civil law, and is separate from the question of rabbinic officiation at
such marriages."

The Buddhist view recognizes that Buddhism is a religion of choice,
where a person chooses options consistent with their own conscience and
spiritual development and outlook. It is, therefore, difficult to frame a
view that is acceptable to all Buddhists. Buddhists will, however,
recognize that there is room for wide disagreement without violating a
person's civil rights or demeaning their humanity.

In the area of sexual activity, Buddhists are exhorted to refrain
from activities that are harmful to themselves or others. Whatever is done
with mutual consent should be accepted, whether heterosexual, gay or
lesbian. With respect to Buddhist teachings themselves, a fundamental
principle of Buddhism is karma which indicates that there are many factors
that come into play in creating a person the way they are and beyond the
control of any individual. Some of these factors are racial, gender,
heredity, social and cultural environment. While not an excuse to justify
inexcusable behavior, this principle indicates that we are more complex
beings than we appear and that we should treat others with respect, even
though we may not understand the mode or style of life they have chosen. We
should not limit their access to social and civil benefits and rights that
are available to any other person irrespective of gender relationships.

Buddhism also stresses the principle of interdependence whereby each
person's life is affected by others and one's life also affects others. Any
relationship which fulfills the happiness and well-being of another is a
positive and acceptable relationship.

There are other Buddhist principles which would serve to show that
same gender relationships and the rights that follow from them, such as marriage,
can be positive in assisting a person to discover their own true nature and
to realize the depth of their spiritual potentiality.

The United Church of Christ General Synod has consistently supported
the civil liberties and human rights of all persons in church and society,
regardless of sexual orientation and "affirmed gay, lesbian and bisexual
persons and their ministries" by calling upon "local churches, associations
and conferences to adopt an Open and Affirming policy (i.e.,
non-discrimination policy and a covenant of openness and affirmation of
persons of lesbian, gay and bisexual orientation within the community of
faith)."

In 1975 the General Synod passed the "Pronouncement on Civil
Liberties Without Discrimination Related to Affectional or Sexual
Preference":

". . . without considering in this document the rightness or
wrongness of same-gender relationships, but recognizing that a person's
affectional or sexual preference is not legitimate grounds on which to deny
her or his civil liberties, the Tenth General Synod of the United Church of
Christ proclaims the Christian conviction that all persons are entitled to
full civil liberties and equal protection under the law.

"Further, the Tenth General Synod declares its support for the
enactment of legislation at the federal, state, and local levels of
government that would guarantee the liberties of ail persons without
discrimination related to affectional or sexual
preferences."

The Episcopal Church in the United States in 1976 affirmed that
"homosexual persons are entitled to equal protection under the law." In
1991 the church reaffirmed this position and further resolved the "unique
place of the religious aspects of heterosexual marriage, as belonging in and
to the church and not the state." The 71st General Convention of the
Episcopal Church also called "upon municipal councils, state
legislatures and the United States Congress to approve measures giving gay
and lesbian couples protection such as: bereavement and family leave
policies, health benefits, pension benefits, real estate transfer tax
benefits, and commitments to mutual support enjoyed by non-gay married
couples."

The United Methodist Church adopted the following statement on the
"Rights of Homosexual Persons" at its 1992 General Conference as part
of the Social Principles contained within The Book of Discipline, 1992:

The Christian Church (Disciples of Christ), in Resolution Concerning
Civil Liberties of Homosexual Persons, at its General Assembly raised
concern for "homosexual persons (who) are victims of discrimination, daily
losing jobs or being denied employment, losing their homes, being denied
custody and visitation rights of their children, being denied financial
credit, insurance, accreditation, licensing and other rights simply on the
basis of their sexual orientation or preference".

The General Assembly also recognized that "The church, among other
elements of society, has contributed to the persecution and suffering of
homosexuals, and it is its culpability in this regard which provides one
reason for seeking a more enlightened understanding."

"The General Assembly of the Christian Church (Disciples of Christ)
in the United States and Canada . . . while neither approving of nor
condemning homosexuality, urge(s) the passage of legislation on local, state
and national levels which will end denial of civil rights and the violation
of civil liberties for reasons of sexual preference, and calls upon its
members to advocate and support the passage and maintenance of such
legislation."

The Unitarian Universalist Association passed the resolution
"Support of the Right to Marry for Same-Sex Couples" at its 1996 General
Assembly, "in support of the legal recognition for marriage between members
of the same sex;" and urging its "member congregations to proclaim the
worth of marriage between any two committed persons and to make this position
known in their home communities."

The Presbyterian Church, USA at its 1996 General Assembly "affirmed
the Presbyterian Church's historic definition of marriage as a civil
contract between a man and a woman, yet recognized that committed same-sex
partners seek equal civil liberties in a contractual relationship with all
the civil rights and privileges and status of married couples." The General
Assembly further urged the office of the Stated Clerk to explore the feasibility
of entering friend-of-the-court briefs and support legislation in favor of
giving civil rights to same-sex partners."

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CIVIL RECOGNITION OF MARRIAGE IS DISTINCT FROM ITS RELIGIOUS SIGNIFICANCE
AND MEANING

Debate over the legalization of same-gender marriage has grown
heated, in part, because the issue touches both on questions of civil rights
and on deeply held convictions as to the meaning and significance--including
the spiritual significance and religious meaning--of marriage. The
discussion of same-gender marriage is still under debate among and within
communities of faith, nevertheless, some religious communities have come
forward explicitly to support and perform same-gender unions

The issue of determining the legitimate civil rights of same-gender
couples is distinguishable from the question of whether same-gender marriage is
acceptable within the moral traditions of particular religious communities.

The State's recording of a marriage does not, in itself certify the
spiritual meaning of marriage to a couple. In fact the Hawai`i marriage
certificate provides that each marriage ceremony be recorded as a religious
OR as a civil ceremony.

RESOLUTION

Therefore,

be it resolved, that the undersigned oppose any
constitutional amendment or other statute concerning same-gender marriage
which would offend the Bill of Rights or impose one religious vision of the
spiritual and moral significance of marriage on everyone; and supports the
full judicial resolution of Baehr v. Miike without legislative interference.

Be it further resolved, that the undersigned oppose any governmental
action that would impose a duty upon any faith community to solemnize
marriages contrary to their religious and moral views.

Be it further resolved that while the undersigned recognize that
there is great diversity in the faith community regarding the unique place
of the religious and spiritual aspects of marriage, we call upon appropriate
municipal, state and national legislative bodies to approve measures giving
gay and lesbian couples protection such as: bereavement and family leave
policies, health benefits, pension benefits, real estate transfer tax
benefits, and commitments to mutual support enjoyed by non-gay married couples.

Be it further resolved, that the undersigned invite all persons of
faith, in the spirit of reconciliation, to experience the struggle and joy
of the journey toward openness and affirmation of all lesbian and gay persons.

SIGNATORIES

Organizations:

The Hawai`i Council of Churches, Board of Directors

Bridges for Justice and Compassion

Individuals (organizations listed for identification purposes only):

Rabbi Dr. Stephan F Barack. Temple Bet Shalom

Alfred Bloom, Hongwaji Mission of Hawai`i Association of International Buddhists